Out from the heart

by James Allen

It will be seen that the first step in the discipline of the mind is the overcoming of indolence. This is the easiest step, and until it is perfectly accomplished, the other steps cannot be taken. The clinging to indolence constitutes a complete barrier to the Path of Truth. Indolence consists in giving the body more ease and sleep than it requires, in procrastinating, and in shirking and neglecting those things which should receive immediate attention. This condition of laziness must be overcome by rousing up the body at any early hour, giving it just the amount of sleep it requires for complete recuperation, and by doing promptly and vigorously, every task and duty, no matter how small, as it comes along. On no account should food or drink be taken in bed, and to lie in bed after one has wakened, indulging in ease and reverie, is a habit fatal to promptness and resolution of character, and purity of mind. Nor should one attempt to do his thinking at such a time. Strong, pure, and true thinking is impossible under such circumstances. A man should go to bed to sleep, not to think. He should get up to think and work, not to sleep.

The next step is the overcoming of self-indulgence, or gluttony. The glutton is he who eats for animal gratification only, without considering the true end and object in eating, who eats more than his body requires, and is greedy after sweet things and rich dishes. Such undisciplined desire can only be overcome by reducing the quantity of food eaten, and the number of meals per day, and by resorting to a simple and uninvolved dietary. Regular hours should be set apart for meals, and eating at other times should be rigidly avoided. Suppers should be abolished, as they are altogether unnecessary, and conduce to heavy sleep and cloudiness of mind. The pursuit of such a method of discipline will rapidly bring the hitherto ungoverned appetite under control, and as the sensual sin of self-indulgence is taken out of the mind, the right selection of food will be instinctively and infallibly adapted to the purified mental condition.

It should be well borne in mind that change of heart is the needful thing, and that any change of diet which does not subserve this end is futile. Whilst one eats for enjoyment he is gluttonous. The heart must be purified of sensual craving and gustatory lust.

When the body is well controlled and firmly guided; when that which is to be done is done vigorously; when no task or duty is delayed; when early rising has become a delight; when frugality, temperance, and abstinence are firmly established; when one is contented with the food which is put before him, no matter how scant and plain, and the craving for gustatory pleasure is at an end,—then are the first two steps in the Higher Life accomplished; then is the first great lesson in Truth learned. Thus is established in the heart the foundation of a poised, self-governed, virtuous life.

The next lesson is the lesson of Virtuous Speech, in which are five orderly steps. The first step is the overcoming of slander. Slander consists in inventing or repeating evil reports about others, in exposing and magnifying the faults of others, or of absent friends, and in introducing unworthy insinuations. The elements of thoughtlessness, cruelty, insincerity, and untruthfulness enter into every slanderous act. He who aims at the living of the right life will commence to check the cruel word of slander before it has gone forth from his lips, and will then check and eliminate the insincere thought which gave rise to it. He will watch himself that he does not vilify any, and will refrain from disparaging and condemning the absent friend, whose face he has so recently kissed, or shaken his hand, or smiled into his face. He will not say of another that which he dare not say to him. Thus, coming at last to think sacredly of the character and reputation of others, he will destroy those wrong conditions of mind which give rise to slander.

The next step is the overcoming of gossip and idle conversation. Idle speech consists in talking about the private affairs of others, in talking merely to pass away the time, and in engaging in aimless and irrelevant conversation. Such an ungoverned condition of speech is the outcome of an ill-regulated mind. The man of virtue will bridle his tongue, and thus learn how rightly to govern the mind. He will not let his tongue run idly and foolishly, but will make his speech strong and pure and will either talk with a purpose or remain silent.

Abusive and unkind speech is the next vice to be overcome. The man who abuses and accuses others has himself wandered far from the Right Way. To hurl hard words and names at others is to sink deeply into folly. When a man is inclined to abuse and condemn others, let him restrain his tongue and look in upon himself. The virtuous man refrains from abuse and quarrelling, and employs only words that are useful, necessary, pure, and true.

The next step is the overcoming of levity, or irreverent speech. Light and frivolous talking; the repeating of coarse jokes; the telling of vulgar stories, having no other purpose than to raise an empty laugh; offensive familiarity, and the employment of contemptuous and irreverent terms when speaking to or of others, and particularly of one's elders and those who rank as one's teachers, guardians, or superiors,—all this will be put away by the lover of Virtue and Truth.

Upon the altar of irreverence absent friends and companions are immolated for the passing excitement of a momentary laugh, and all the sanctity of life is sacrificed to the zest for ridicule. When respect towards others and the giving of reverence where reverence is due are abandoned, Virtue is abandoned. When modesty, gravity, and dignity are eliminated from speech and behavior, Truth is lost, yea, even its entrance gate is hidden away and forgotten. Irreverence is degrading even in the young, but when it accompanies grey hairs, and appears in the demeanor of the preacher,—this is indeed a piteous spectacle; and when this can be imitated and followed after, then are the blind leading the blind, then have elders and preacher and people lost their way.

The virtuous man will be of grave and reverent speech; he will think and speak of the absent as he thinks and speaks of the dead—tenderly and sacredly; he will put away thoughtlessness, and watch that he does not sacrifice his dignity to gratify a passing impulse to lightness and frivolity. His mirth will be pure and innocent, and his voice will become subdued and musical, and his soul be filled with grace and sweetness as he succeeds in conducting himself as becomes a man of Truth.